hese are not produced without
certain gifts and the aid of grace. In order that the matter may be
understood, we term these very gifts the knowledge of God, and fear
and confidence in God. From these facts it appears that the ancient
definition says precisely the same thing that we say, denying fear
and confidence toward God, to wit, not only the acts, but also the
gifts and power to produce these acts [that we have no good heart
toward God, which truly loves God, not only that we are unable to do
or achieve any perfectly good work].

Of the same import is the definition which occurs in the writings of
Augustine, who is accustomed to define original sin as concupiscence
[wicked desire]. For he means that when righteousness had been lost,
concupiscence came in its place. For inasmuch as diseased nature
cannot fear and love God and believe God, it seeks and loves carnal
things. God's judgment it either contemns when at ease, or hates,
when thoroughly terrified. Thus Augustine includes both the defect
an